Глава 2

1–7. Nativity of the Lord Jesus Christ. – 8–20. Shepherds in the field and at the manger of Bethlehem. – 21–38. Circumcision of the Infant God and bringing Him to the church. – 39–40. Return of the Holy Family to Nazareth. – 41–50. Twelve-year-old Jesus in the church. – 51–52. A Note on the Life of Christ in the House of His Parents. Luke 2:1. In those days, Caesar Augustus issued an order to take a census of the entire earth. “In those days” is an uncertain expression, but in connection with the previous one we can assume that it means the time when John the Baptist was born. “A command has been issued” - a decree was issued. According to Bogoslovsky, here we are talking, in fact, about the publication or promulgation of a decree in Judea: in Rome it became known earlier (Bogoslovsky, p. 341). “From Caesar Augustus”, i.e. from the Roman emperor Augustus (later the name Augustus - “most sacred” - became a common nickname for Roman emperors). Augustus was originally called simply Octavian. “Do a census”, i.e. description of persons and objects on which state tax was imposed (taxes and duties). With this description, as can be concluded from verse 2, where this description is placed in line with the qualification of Quirinius, well-known persons subject to tax were entered into special tax books. “All over the earth” - more precisely: throughout the entire universe (πᾶσαν τὴν οἰκουμένην). This refers to the entire Roman Empire; Roman emperors bore the title "lord of the universe." Luke 2:2. This census was the first during the reign of Quirinius in Syria. Those. this census was the first in a whole series of censuses that followed it, and it happened under Quirinius, when he ruled Syria. The Evangelist obviously wants to note that in the year of the birth of Christ, Judea stood at the extreme level of humiliation: it portrays itself as a country completely subordinate to the pagans who take taxes from it. “To rule” (ἡγεμονεύοντος), i.e. at a time when Quirinius was generally the commander of Syria in the position of proconsul or procurator. "Quirinia". P. Sulpicius Quirinius (in Latin - Quirinus) was the procurator of Syria from 6 to 11 AD. and died in Rome at age 21. But how can we reconcile the testimony of the Evangelist Luke with this testimony of history, according to which this Quirinius ruled Syria just before the birth of Christ? The only suitable assumption in resolving this difficult issue may be the guess of some interpreters (primarily Zumpt, and then Keil, Viguru, etc.), according to which Quirinius was the ruler of Syria twice: in 750–753. from the founding of Rome and in 760–766. (Viguru). The basis for this assumption is an inscription found on a Roman (Tiburtine) monument. This inscription, which is rather damaged, mentions a certain ruler who ruled Syria twice during the reign of Augustus. There is reason to believe that Quirinius is meant here. In this case, he could carry out a census twice: the first time - before the birth of Christ, the second - after this event. Thus, the Evangelist Luke does not contradict history 5 Luke 2:3. And everyone went to sign up, each to his own city. “And everyone went to sign up...” i.e. all those who did not live in their hometown. The genealogical records of the Jews were carefully preserved, as evidenced by the placement of the genealogies of Christ in the Gospels of Matthew and Luke, as well as the genealogy of Josephus, which this historian reports in his biography. Luke 2:4. Joseph also went from Galilee, from the city of Nazareth, to Judea, to the city of David, called Bethlehem, because he was from the house and family of David, Luke 2:5. sign up with Maria, his betrothed wife, who was pregnant. “Went” – more precisely: ascended (ἀνέβη). “From Nazareth” (see Matt. 2:22–23). It is believed that Joseph lived in Nazareth temporarily: there was work for him here. It is unknown when Mary’s ancestors settled in Nazareth. “City of David”, i.e. the city where David was born. "From the house and lineage of David". The tribes descended from the sons of Jacob were called tribes (φυλαί), branches from the sons of these patriarchs were called clans (or fatherland - πατριαί), and individual families in such clans were called houses (οἷκοι). Joseph, therefore, was of a family descended from David, and belonged to the same branch to which David belonged. "With Maria" This expression depends on the verb “went”, and not with the verb “sign up...” to register Mary as a tax payer, if only it was necessary, Joseph could do it alone. "Betrothed" Evangelist Luke uses this verb with the intention of making it clear to readers that even in marriage, Joseph was not Mary’s husband essentially, in reality: She continued only to enjoy his care and was only considered his wife. "Who was pregnant". This is the real reason why Joseph took Mary with him: it was impossible for her, pregnant, to be left alone for a long time, because the journey to Bethlehem could really take a long time. Mary would have been left defenseless in Nazareth. Luke 2:6. While they were there, the time came for Her to give birth; Luke 2:7. and she gave birth to her firstborn Son, and wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. “She gave birth to a son...”. From the fact that Mary did not use anyone’s services in this case, but She She swaddled the Baby, of course, according to custom, having first washed Him and salted Him with salt (Ezek. 16:4), the holy fathers conclude that permission for Her was not accompanied by the usual pain for women giving birth. "Firstborn" (see Matthew 1:25). "In the nursery". From this mention of a manger, where food for livestock is placed, it is clear that the Blessed Virgin and Joseph were placed in a cattle pen at the inn 6. The premises in this latter were all occupied, but it was inconvenient for them to stay in the common room in view of Maria’s permission being expected from hour to hour. According to ancient legend, this enclosure was built in a cave (Justin the Philosopher, “Conversation with Tryphon the Jew,” 78, 5; Origen, “Against Celsus,” I, 51), which was not in the city itself, but near it. Above this cave, indicated by legend, Queen Helen built a church in honor of the Mother of God Mary. Luke 2:8. In that country there were shepherds in the field, keeping watch over their flock by night. Luke 2:9. Suddenly an Angel of the Lord appeared to them, and the glory of the Lord shone around them; and they were afraid with great fear. Luke 2:10. And the Angel said to them: Do not be afraid; I bring you good news of great joy that will be for all people: Luke 2:11. For today a Savior has been born to you in the city of David, who is Christ the Lord; Luke 2:12. and here is a sign for you: you will find a baby wrapped in swaddling clothes, lying in a manger. "In that country". As can be seen from some places in the Talmud, the Messiah, according to the beliefs of the Jews, was supposed to appear in the “tower of the flock,” which was located near the city of Bethlehem, on the road to Jerusalem. The flocks that grazed here were designated for church sacrifices, and, therefore, the shepherds who guarded them were not ordinary shepherds. These herds grazed all year round, because it is said about them that they were in the fields even thirty days before Easter, i.e. in February, when the rains in Palestine are quite significant. It is clear that these shepherds, as standing in some relation to the church, were familiar with the idea of ​​the Messiah and expected Him no less ardently than other Jews. Perhaps, in the fact that the Angel announces the birth of the Messiah first of all to these shepherds, a special work of Providence is reflected: the shepherds are given to know that from now on the time is coming when they will no longer need to drive animals to the church for slaughter, that now the sins of all mankind are taken upon by the born Messiah, who will one day make a sacrifice that will forever satisfy Divine Justice... “Kept a night watch,” i.e. They had the responsibility of guarding the herds at night. From this we can conclude that Christ was born at night. It is impossible to determine the month and day of birth based on the Gospels. Tradition sets for this either January 6 or December 25. Our Church has learned the last date. “The glory of the Lord” is something like a bright cloud in which God appears (cf. Acts 7:2). “They were afraid with fear,” i.e. very scared. "Don't be afraid." See verses 13–14. “To all people”, i.e. to all the people of Israel (παντὶ τῷ λαῷ). “Savior” (see Matthew 1:21; Luke 1:68, 71). The “sign” is not a miraculous sign that can serve to strengthen the shepherds’ faith in the angel’s gospel—the shepherds did not doubt the Angel’s words—but simply a sign by which they can recognize the newborn Messiah: there could have been other newborn babies in Bethlehem at that time. But in the manger it was hardly possible to find another child... “Baby” – precisely the one who has just been born (βρέφος). Luke 2:13. And suddenly a large army of heaven appeared with the Angel, praising God and crying: Luke 2:14. Glory to God in the highest, and on earth peace, good will toward men! “The multitude of the heavenly army” – literally: “the multitude, the mass (πλῆθος) of the heavenly army”, i.e. Angels, who in the Old Testament also surround the throne of God (1 Kings 22:19; Ps. 102:21; Dan. 7:10). “Glory in the highest” – now, at the present moment, the verb “is” is meant, not “will be.” For giving the Messiah to the world, God is glorified “now” in heaven by the Angels: The angels have just descended from heaven and are explaining to the shepherds how the news of the birth of the Savior was received there (“in the highest”) (cf. Matt. 21:9). "And there is peace on earth". By “peace” they understand not only the peace that seems to have already been established on earth with the birth of Christ, but all salvation, the bearer of which is the Newborn (cf. Luke 1:79). “There is good will among men.” Some codes are read like our Slavic and Russian texts - ἐν ἀνθρώποις εὐδοκία, others - ἐν ἀνθρώποις εύδοκίας. Both readings have their reasons. It is better to recognize our reading as correct, because in this case we get three separate provisions, completely equal in size (the new “trisagion”, as Edersheim puts it, p. 240). Luke 2:15. When the Angels departed from them into heaven, the shepherds said to each other: let's go to Bethlehem and see what happened there, which the Lord told us about. Luke 2:16. And they hastened and came and found Mary and Joseph, and the child lying in a manger. With full faith in the words of the Angel, the shepherds went to Bethlehem and found everything in agreement with what was announced to them about the born Baby. They probably first went to the inn, where, according to custom, a lantern was burning. Of course, they didn’t dare go to other houses at night with the question of the newborn Messiah... Luke 2:17. When they saw it, they told about what had been announced to them about this Child. Luke 2:18. And all who heard were amazed at what the shepherds told them. Luke 2:19. But Mary kept all these words, writing them in Her heart. Not only Joseph and Mary were amazed at the shepherds' story about the appearance of the Angel, but also everyone who was in Bethlehem at that time, to whom - perhaps the next day - the shepherds also told about what had happened to them. “Composing in Her heart” - more precisely: “comparing, contrasting (συμβάλλουσα)” with the revelation from the Angel that was to Her. In these words, the evangelist himself gives instructions whose stories he was guided by when describing the first days of the Savior’s life; these, of course, were primarily the memories of Mary. Luke 2:20. And the shepherds returned, glorifying and praising God for all that they had heard and seen, as they had been told. The shepherds then returned to their flocks, along the way telling various people about what had happened to them. They undoubtedly told about this in Jerusalem, when they drove animals there to sacrifice them, and many accepted this news with delight. At the very least, it is very likely that Simeon and Anna, who met the Lord when bringing Him to the church, were already prepared for this appearance of the newborn Messiah by the stories of the shepherds. Luke 2:21. After eight days had passed, when the Child was to be circumcised, they gave Him the name Jesus, which the Angel had called before He was conceived in the womb. “After eight days” (see comments on Luke 1:59). "Crop". The Lord accepted circumcision as the first establishment of the Mosaic law, and the Apostle Paul speaks of the fact that He had to obey the law as an undoubted matter (Gal. 4:4). If He had not accepted circumcision, no one would have recognized Him as the promised Messiah, a descendant of Abraham. Circumcision at the same time foreshadowed the blood that Christ was supposed to shed over time on Calvary. “He who was called an angel...” (see Matthew 1:21; Luke 1:31). Luke 2:22. And when the days of their purification according to the law of Moses were fulfilled, they brought Him to Jerusalem to present Him before the Lord, Luke 2:23. as it is prescribed in the law of the Lord, that every male child who opens the womb should be dedicated to the Lord, Luke 2:24. and to sacrifice, according to what is said in the law of the Lord, two turtle doves or two chicks of pigeons. When did the Lord’s bringing into the church take place - before or after the worship of the Magi? Undoubtedly - before worship. The following considerations support this assumption. The flight of the holy family into Egypt immediately followed the worship of the Magi, as is clearly seen from verses 13-14 of the 2nd chapter of the Gospel of Matthew. From this we can conclude that the holy family could not have gone to Jerusalem after the arrival of the Magi. Moreover, Herod had already been notified by the Magi about the birth of the King of the Jews and after that he had to take measures to find a new “king”. Then, if at this time Simeon and Anna had testified to the birth of the Messiah, the position of the holy family would have worsened even more. Finally, both the tone of Simeon’s speech and Anna’s stories about the birth of the Messiah, as an event that had just become known, force us to attribute the bringing of Christ to the church to the time preceding the worship of the Magi (Theological, pp. 360–361). “The days of their purification” (see Lev. 12:2–8). A woman who gave birth to a male child was considered unclean for seven days and could not go to church or participate in public worship for another thirty-three days. "Them", i.e. Jews There can be no talk about Joseph here, because the husband did not need cleansing, but Christ was born pure and sinless... "According to the law". Here is an indication that in this case the period specified in the law was met - 40 days. “Brought” – more precisely: lifted up (ἀνήγαγον). "Present before the Lord." All the firstborn sons of the Israelites, before they were chosen to serve God as Levites (Num. 8:14 et seq.), as the property of Jehovah, were appointed to serve in the tabernacle and church. But for five shekels, i.e. For about 4 rubles 7 they had to be redeemed and released from serving in the church. According to the law, it was not required to bring the baby to the church to make a ransom, just as the mother did not have to be personally present in the church when the sacrifice of purification was made for her. But pious women usually came to the church themselves, and at the same time a ransom was made for their babies, whom they also took with them this time. So it was with Mary and Her Son. Jesus Christ was probably just presented to the priest, who performed two short prayers over Him: one for the ransom law, the other for the gift of the firstborn son. For Mary, the established sacrifice for sin was made, which in all cases was served by a turtle dove or a young dove. In addition, She, as a poor woman, also offered a turtle dove or a young dove as a burnt offering (wealthier women brought a lamb). At the same time, the Blessed Virgin had to put the money for the sacrifice in a special huge mug (“pipe”), which was located near the elevated platform where women prayed separately from men. Then, of course, She was placed among the other women who received purification at the top of the fifteen steps that led from the women’s courtyard to the courtyard where the altar of burnt offering stood, from here it was clear what was done on the altar of burnt offering (Edersheim, pp. 248 - 251). This is how Mary made the “sacrifice of the poor.” Luke 2:25. Then there was a man in Jerusalem named Simeon. He was a righteous and pious man, looking forward to the consolation of Israel; and the Holy Spirit was upon him. Luke 2:26. He was predicted by the Holy Spirit that he would not see death until he saw Christ the Lord. Luke 2:27. And he came by inspiration to the church. And when the parents brought the Child Jesus to perform the legal rite on Him, Luke 2:28. he took Him in his arms, blessed God and said: A certain man named Simeon (from Hebrew “hearing”), under the special action of the Spirit of God, came to the church at that time and, taking Jesus into his arms, blessed God. “Righteous” (see comments on Luke 1:6). "Pious" (εύλαβής), i.e. having in his soul the fear of God and a clear conscience (cf. Heb. 5:7 et seq.). "The Comforts of Israel". In the Talmud, the Messiah is often called a consolation (“Menachem”). Here also the term obviously means the Messiah. "The Holy Spirit was upon him." Obviously, the evangelist sees Simeon as a prophet, because the Holy Spirit abided in the prophets (2 Pet. 1:21). This Spirit inspired Simeon that he would not see death, i.e. will not die until he sees the Messiah of the Lord, i.e. God's Anointed. According to tradition, although reported by a rather late church historian (XIV century), Nicephorus Callistus Xanthopulos (Historia ecclesiastica, lib. I, cap. XII), Simeon, who was among the 70 translators of the Old Testament, received this promise from the Holy Spirit at the moment when he was overcome by doubt regarding the prophecy of Isaiah about the birth of Immanuel from the Virgin. Although, of course, he could not be among those 70 translators who translated the Bible from Hebrew into Greek in 271 BC. and to which the above-mentioned historian classifies him, nevertheless, he could also participate in the translation of prophetic books, which, according to the research of scientists, were translated into Greek shortly before Christ. “By inspiration”, i.e. by a special prompting of the Holy Spirit who was upon him. "Parents". Although Joseph could not bear this name in relation to Christ, the evangelist nevertheless calls him the “parent” of Christ, following the usual name that was given to Joseph and Mary by the people. “To perform a legal rite over Him” - more correctly: “to perform according to custom, as the law commanded to be performed (about him - περὶ αὐτοῦ refers not to the word “Jesus”, but to the expression τοῦ ποιῆσαι - to perform). “He” (verse 28) – more precisely: “and he for his part (καὶ αὐτός)”: the mother also carried Jesus in her arms in her arms. Therefore, from ancient times Saint Simeon was called the Receiver of God. “Blessed God”, i.e. thanked Him for allowing him to see the Messiah, whom he recognized in the church, of course, by the special illumination of the Holy Spirit who was upon him. Luke 2:29. Now do You let Your servant go, O Master, according to Your word, in peace, Luke 2:30. for mine eyes have seen Your salvation, Luke 2:31. which You have prepared before all nations, Luke 2:32. light for the enlightenment of the Gentiles and the glory of Your people Israel. Simeon poured out his gratitude to God in a short song of praise, which in thoughts and expressions resembles some passages from the book of the prophet Isaiah (Is. 11:10, 42:6; Is. 60). “Now”, i.e. after I saw the Messiah. "You're letting go." Simeon imagines his life as entirely imbued with the expectation of the coming of the Messiah. Now the time of waiting is over: he has seen the Messiah and can calmly die. “According to Your word” (see verse 26). “In peace” – more precisely: “in peace” (ἐν εἰρήνῃ), i.e. in a state of joy from the fulfillment of a cherished desire. "Salvation", i.e. Messianic salvation, which is thought to have already occurred with the birth of the Messiah (cf. Luke 3:6; Acts 28:28). How Simeon understood this salvation is clearer from his next words. “Which You have prepared”, i.e. committed. "Before all nations". Salvation will be accomplished openly and all nations will now be witnesses of it - both Jews and pagans. "Light to enlighten the Gentiles". Previously there was talk about the discovery of salvation. It is now indicated that all nations will share in this salvation and the benefits it brings. First of all, for the pagan world, the light that the Messiah brought with Him will serve as enlightenment. The pagans, according to ancient prophecies (Is. 2:2 et seq.; Is. 11:10, 60:1 et seq.), must come to Mount Zion and submit to the Old Testament theocracy. Simeon, as an Old Testament man, represents the pagans as being in the darkness of religious ignorance (Is. 60:2), who, therefore, need the light of God to shine on them, to enlighten their minds and hearts. The situation was different for the Jews, the people of God. "And the glory of Your people Israel". According to Jewish ideas about the Messiah, the Messiah's work in relation to the chosen people would be, or would be, that He would crown all true Israelites with "glory" for their fidelity to the law. From the point of view of Judaism of that time, the Messiah was not a redeemer from sins, but only a King who would directly call into His Kingdom all the best part of the chosen people. Consequently, salvation for Israel is salvation not from sins, but only from the abnormal situation in which the Israeli people were at the time of the coming of Christ. Why some interpreters (for example, Edersheim, p. 253) claim that in these words of Simeon “there was nothing Jewish” and that “only the first words of Simeon were distinguished by a Jewish character” - this remains completely incomprehensible... Luke 2:33. Joseph and His Mother marveled at what was said about Him. The fact that Joseph and Mary were surprised at Simeon’s words does not at all contradict the reality of the revelations they had previously received from the Angel. In fact, how could one not be surprised that some completely alien elder knows about the newborn Messiah and even says much more about Him than His parents knew about Him? (the significance of the Messiah as the enlightener of all nations was not yet revealed to either Joseph or Mary). Luke 2:34. And Simeon blessed them and said to Mary His mother: Behold, this one is destined for the fall and rising of many in Israel and for the subject of controversy - Luke 2:35. and a weapon will pierce your own soul, so that the thoughts of many hearts may be revealed. “And he blessed them,” i.e. parents. The blessing itself must be understood as a prayerful wish for mercies from God. “And he said to Mary his mother.” Evangelist Luke does not say that Simeon “in the spirit” saw the extraordinary, manless conception of Christ by Mary. It is most likely to assume that Simeon addresses only Mary as being more interested in the fate of Her Son, because the mother feels more painfully the misfortunes befalling her child. "Se". Here, I see - as if Simeon is speaking. “Lies” – i.e. this is His purpose. “To fall...” - Simeon, in agreement with the prophet Isaiah (Is. 8:14; cf. Matt. 21:42, 44), here, of course, means the judgment (John 3:19 et seq.) that must be carried out on people as a result of the appearance and activity of the Messiah. Many, by Divine decision, must be tempted regarding the Messiah and fall or fall through unbelief into bitterness and destruction, and many others must rise through faith in Him to a new, better life. All this will be done in Israel, i.e. Simeon so far only has in mind the activity of Christ Himself, which, as is known, took place in preaching the Gospel only among the people of Israel (his stay and preaching in Samaria - John 4 - was an exception). “The subject of controversy” - more precisely: “a sign about which there will be many disputes” (εἰς σημεῖον ἀντιλεγόμενον). The appearance of Christ, although in itself was undoubtedly a miraculous sign or sign of the fulfillment of Divine promises, nevertheless met with strong protests from the world (cf. Rom. 10:21), which were resolved by the crucifixion of Christ (Heb. 12:3). “And a sword will pierce your very soul.” Simeon has just spoken about the fate awaiting Jesus. Now he turns his gaze to the Mother of Jesus and sees how She will suffer and be sick in soul when Her Son becomes such a subject of controversy, especially when She looks at His mortal torment, which He will endure on the cross (Zigaben). The sensation that She will receive from this will be as painful as it is when the heart is pierced with a sword. “Let the thoughts of many hearts be revealed.” The purpose that God had in destining Jesus Christ for such a ministry, during which strife should begin among the people, which in turn should have a difficult response to His Mother, was that hitherto hidden thoughts would come out of many hearts (cf. Matt. 15:19). The revelation or discovery of thoughts will occur when it is necessary to take either the side of Christ or against Him 8 . Luke 2:36. There was also Anna the prophetess, the daughter of Phanuel, from the tribe of Asher, who had reached a very old age, having lived with her husband for seven years from her virginity, Luke 2:37. a widow of eighty-four years old who did not leave the church, serving God day and night with fasting and prayer. Luke 2:38. And at that time she came up, glorified the Lord and spoke about Him to everyone who was waiting for deliverance in Jerusalem. “There was also” - more correctly: “and there was” (καὶ ἦν) - “Anna the prophetess”, i.e. a woman gifted with the ability to compose sacred songs (cf. Ex. 15:20) or simply received such a nickname for her pious life. "From the tribe of Asher". She belonged to a tribe that did not return from captivity to Palestine. Perhaps her father, Phanuel, returned to his homeland alone. "From my virginity". This means she was only married once. "Widow". This expression is combined with the previous one and should be translated as follows: “having lived with her husband: and now being a widow (καὶ αὕτη χήρα) 84 years old” (cf. Matt. 18:21 et seq.). "Which..." These words refer to the expression “and Anna was a prophetess,” and those between them represent a subordinate sentence. “She did not leave the church,” i.e. She showed special zeal for public worship (cf. Luke 24:53). There is no hint here that she lived in the church, although Josephus mentions buildings at the church designated for women and maidens who devoted themselves to piety. No one was allowed to stay in the church itself for a long time (Edersheim, p. 254). “By fasting and prayer...”. At the same time, at home she spent both days and nights in fasting and prayer in order to please God. “And she at that time” - more precisely: at that very hour (αὐτῇ τῇ ὥρᾳ) when Simeon talked with Mary. “Approaching” – i.e. coming out to speak (ἐπιστᾶσα). “She praised the Lord” - more precisely: “she spoke in response to Simeon’s laudatory speech” or on her part revealed the same thoughts that were expressed by the elder. “And she spoke of Him,” i.e. about Christ, “who was waiting for deliverance...” Anna repeatedly repeated about the coming of the Messiah: this is also indicated by the imperfect past tense verb λαλέω – ἐλάλει – “said.” “Deliverance” (λύτρωσιν) is primarily political liberation (cf. Luke 1:68). Luke 2:39. And when they had completed everything according to the law of the Lord, they returned to Galilee, to their city of Nazareth. Luke 2:40. The baby grew and became stronger in spirit, filled with wisdom, and the grace of God was upon Him. After Jesus was brought to the church, His parents did not immediately go to Nazareth, but first returned to Bethlehem and from there they retired to Egypt. Only after the death of Herod (Matthew 2:19 et seq.) Joseph and Mary returned to Nazareth. Therefore, Luke, before verse 39, omitted everything that Matthew said in verses 1-19 of the 2nd chapter. “The child grew and became strong in spirit.” This is a literal repetition of what is said about John the Baptist (Luke 1:80). "Filled with wisdom". Here we are obviously talking about the human development of the mind, heart and will of the Infant God. Gradually He assimilated - of course, mainly from the instructions and example of the Mother - the properties and skills of true Israeli piety, which was denoted by the Jews by the word “wisdom” (“Hochma” - σοφία; cf. Proverbs 9:1 et seq.). The details of the initial upbringing of Christ in Nazareth are sometimes very vividly depicted by the compilers of His history (see, for example, Edersheim, pp. 287-297), but, of course, it is impossible to say where the truth is and where the fiction of the author of the story is... The Gospel, as it were, deliberately throws a veil over these first years of Christ's life, and one thing can be asserted only on the basis of the Gospel - that Christ at that time was not under the influence of any Jewish school or sect. His enemies subsequently directly stated that He had not received systematic training anywhere (John 7:15). Edersheim himself, who so thoroughly depicted the education that Christ supposedly received, concludes by saying: “We do not know with complete certainty whether such a school system existed in Nazareth. We also don’t know whether the above-described order and method of teaching were accepted everywhere at that time” (p. 295). “And the grace of God,” i.e. the love of God manifested itself over the Youth Jesus, but in what way it is not said. Luke 2:41. Every year His parents went to Jerusalem for the Passover holiday. From the history of the life of Jesus Christ until the age of 30, the Evangelist Luke reports only the story of His journey to Jerusalem, when He was 12 years old from birth. Three times a year, on the greatest holidays - Passover, Pentecost and Tabernacles - every Israeli, according to the law, was obliged to come to Jerusalem (Ex. 23:14 et seq.; Ex. 34:23; Deut. 16:16). Women and children could stay at home, but pious Israeli women still visited Jerusalem. So was Mary. She and Joseph went every year to the biggest holiday - Easter. For the celebration of Passover, see comments on Matthew 26:2. However, apparently, She had not yet taken Her Son with Her. Luke 2:42. And when He was twelve years old, they also came, according to custom, to Jerusalem for the feast. Luke 2:43. When, at the end of the days of the holiday, they returned, the Child Jesus remained in Jerusalem; and Joseph and His mother did not notice, Luke 2:44. but they thought that He was going with others. Having walked a day's journey, they began to look for Him among relatives and acquaintances. Luke 2:45. and not finding Him, they returned to Jerusalem, looking for Him. "Twelve years old". From then on, Jewish boys usually began to learn the law, become accustomed to attending worship services, observing fasts, etc. “At the end of the days of the holiday” is an expression added in the Russian translation. Experts in Jewish antiquities claim that only on the first two days of Easter was it necessary for all pilgrims to be personally present in the church. On the third day, the so-called semi-holy days began, when it was possible to return home. Many people undoubtedly took advantage of this arrangement. Therefore, Joseph and Mary could leave Jerusalem on the third day of the holiday. And the “teachers” usually entered into conversations with pilgrims only on these remaining semi-holiday days, when they had nothing to do in the church and there were no classes in the church Sanhedrin (Edersheim, p. 312). “The Child Jesus Remained in Jerusalem.” An uncontrollable desire for the divine powerfully manifested itself in the soul of Christ during His first visit to Jerusalem and prompted Him to return to the church again when His parents went home with Him. “And they didn’t notice.” Perhaps the caravan of pilgrims in which Joseph and Mary walked was so large that it was impossible to immediately notice the absence of Jesus. It is likely that in this caravan there were relatives of Mary and Joseph, and the youth Jesus could first go with some relatives who also had children - youths of His age, which was allowed by His parents. But then, unnoticed, the Youth returned to Jerusalem, to the church. “Day journey” is an indefinite expression. In all likelihood, the caravan of pilgrims passed through a small area during the day. The stop, of course, was made at nightfall, since all the lagging companions of Joseph and Mary had now gathered in one place. Luke 2:46. After three days they found Him in the church, sitting in the midst of the teachers, listening to them and asking them questions; Luke 2:47. all who heard Him were amazed at His understanding and answers. “Three days later” - probably after leaving Jerusalem. The first day was spent traveling, the second traveling back to Jerusalem, and the third searching for Jesus in the city. "In the church". A more likely assumption is that the conversation of the “teachers” took place near the entrance to the church, in the outer courtyard, or “court of tongues,” a place convenient and accessible to everyone: both men and women. There was a luxurious gallery here, but without benches: the listeners sat on the floor. Students were also allowed to sit in the presence of the most important teachers. That is why the Apostle Paul says that he was raised at the feet of Gamaliel, i.e. sat on the floor while he spoke (Acts 22:3). "Among the Teachers". Curiosity prompted the Youth to move as close as possible to the rabbi who was speaking, and He thus found himself in the middle of a circle of other rabbis, who sat on the sides of their companion, listening to his words. "He who listens to them and asks them." At times other rabbis also joined in the conversation. Jesus listened attentively to their speeches and, when he found anything unclear in them, asked them for clarification, which was allowed by custom. “All who heard Him,” i.e. not only the common people, but even the rabbis themselves. “Wondered” – were struck with surprise (ἐξίσταντο). “Reason and answers” ​​- reasonableness (ἐπὶ τῇ συνέσει) and precisely His resourcefulness in answering those questions that the rabbis usually addressed to their listeners after they had finished expounding one or another point of teaching. Luke 2:48. And when they saw Him, they were surprised; and His Mother said to Him: Child! what have you done to us? Behold, Your father and I have been looking for You with great sorrow. Luke 2:49. He said to them: Why did you seek Me? or did you not know that I must be concerned with the things that belong to My Father? Luke 2:50. But they did not understand the words He spoke. “And when they saw Him” - of course, Joseph and Mary saw Him - “they were surprised” - precisely because Jesus was in the church and, moreover, among the teachers, for a conversation with whom He, according to his parents, was not prepared. “And His Mother said.” The mother's feeling is more alive than the father's feeling, and breaks out more quickly. "Thy Father" The Most Holy Virgin, obviously, has not yet said a word to Her Son that Joseph is not His father. She provided God Himself with this announcement of the mystery of the birth of Jesus. "With great sorrow". The Greek word here (ὀδυνόμενοι) means both physical and mental pain. In our opinion, it can be conveyed this way: “we were exhausted while looking for you.” “Why did you seek Me?” There is no reproach here towards the parents, but only an expression of bewilderment at their anxiety. “Or you didn’t know...”, i.e. You should be well aware of My purpose. Here is an allusion to the revelations that Joseph and Mary received from the Angel about Jesus. It is remarkable that Christ expresses here a secret that, apparently, Mary and Joseph had hitherto hidden from Him... “Shall it be in what belongs to My Father?” Some interpreters see here an indication of the church as a place of the special presence of God, while others understand the words of Christ as a designation of Christ’s calling to fulfill the will of the Heavenly Father: “in deeds that belong to My Father.” Of these interpretations, we prefer the first, since Christ answers precisely regarding the “search for Him” by the parents. He wants to say that they did not need to search for a long time: it was most natural to come directly to the church, where Christ felt himself to be closest to His Father. If we understand here “the works of the Father,” then Christ could have performed these works not in the church. But in what sense does Christ here call God His Father? Some see here an indication of the feeling of extraordinary filial love that was kindled in the heart of Christ as an Israelite, under the impression of those memories that Easter celebrations awakened in everyone’s soul. Christ, they say, was one of the best sons of Israel and more ardently than other Jews felt His closeness to God as the benefactor of Israel. But we cannot agree with this interpretation. First of all, it is already clear that the words “My Father” represent a response to the not entirely accurate expression of Mary: “here is your father,” i.e. Joseph. Christ wants to remind the Mother that He has only one Father - God. Christ then says “My Father,” and not “Our Father,” as He should have said if He had meant His relation to Jehovah as the Father of Israel in the general sense of the word. Finally, the evangelist’s remark that Joseph and Mary “did not understand His words” also speaks against such an interpretation. What was incomprehensible in the fact that the Youth, raised in love for God as the Father of all Israel, now expresses the consciousness of that close communion with God in which He felt Himself when he was at the Easter holiday in Jerusalem for the first time? Therefore, we consider more natural an interpretation that sees in this saying of Christ His consciousness of His highest, metaphysical unity with God - He recognizes Himself as the Son of God by nature, in essence: God is His Father in the proper sense of the word. “But they did not understand the words He spoke.” In the revelation received from the Angel by Joseph and Mary, nothing was said about how the development of the Divine Child would proceed. He outlined only the activity of Christ as the Messiah. Naturally, therefore, they are bewildered at the statement made by Christ: what, in fact, will they, the parents, do now? Will Christ henceforth submit to them, as he did hitherto? Or, perhaps, from now on He, as one who knows the secret of His birth, should be given complete freedom in further development? Luke 2:51. And He went with them and came to Nazareth; and was in obedience to them. And His Mother kept all these words in Her heart. Luke 2:52. Jesus increased in wisdom and stature and in favor with God and men. But Joseph and Mary's bewilderment did not last long. Christ calmly followed them to Nazareth, where he remained for the next time in complete obedience to his parents, like an ordinary Jewish youth, and then a young man. The manifestation in Him of the consciousness of His sonship of God did not hinder, but, on the contrary, only facilitated His path of self-abasement towards His great goal. And one of the manifestations of such self-abasement was complete submission to the will of His parents. “And His Mother kept all these words in Her heart.” By this, the evangelist points to the source from which he obtained information about what happened in Jerusalem. The words of Christ about His relationship to His Father, God, mostly sank into her heart. It is obvious that the Most Holy Virgin Herself did not immediately comprehend all the greatness that surrounds Her Son: only through constant reflection on everything that happened to Him, She reached a full and clear understanding of what, in fact, should be the work for which the Son of God born by Her was intended. "Jesus..." These words are reminiscent of the words of the First Book of Kings about the development of the prophet Samuel (1 Samuel 2:26). Some interpreters see here an indication that Christ developed more and more mentally and at the same time grew physically (ἡλικία) - became smart and slender, a tall young man. Others see here an indication that with age, the highest, divine wisdom gradually manifested itself in Jesus more and more: “As the body prospered in Him, the manifestation of the Divine also prospered in Him for those who saw it” (St. Athanasius the Great. Vol. 19 of the Works of the Holy Fathers, p. 455). It would be more correct to say that the development that the evangelist has in mind here was “divine-human,” since the Divinity and humanity dwelt in Christ inseparably and unmerged. But to comprehend this connection and understand how the development of the divine-human nature took place is impossible for us. Therefore, all attempts to depict the history of the gradual development of Christ must be recognized as having absolutely no basis. “And in love” (see comments on verse 40). "And people". Since the evangelist here speaks about the 12-year-old Youth, and not about the Baby, as above (verse 40), he also mentions the attitude of strangers towards Jesus. This means that Jesus was loved by all those around Him and, therefore, was in no way different from the type of Israelite youths that was considered ideal at that time. It is possible to indicate, on the basis of accurate, mainly evangelical, data, how Christ spent his life in Nazareth from the age of 12 to 30. First of all, it should be noted that Jewish life at that time, especially in such remote corners as Nazareth, was characterized by extreme simplicity. They usually ate three times a day - somewhat more in the evening than in the morning and at noon. They also wore the simplest clothes - a lower tunic, an upper cloak - a simple piece of cloth, and a small turban on the head made from a scarf. Jesus learned the craft of his father (Mark 6:3) - every Jew was required to know some craft. There appears to have been nothing gloomy or gloomy about Jesus' home life. He loved, it seems, however, more to be in communication with nature, the beauty of which He so vividly depicts in His speeches. He observed the life of people - sowers and vinedressers, the life of livestock and the habits of shepherds, and even the habits of a fox hiding in its secret hole. But He also knew the joys, sorrows, needs and sufferings of the industrial population. He observed marriage processions, funeral rites, injustice and oppression, relations between debtors and creditors, the life of aristocrats, the behavior of tax collectors, and the actions of judges. He was also familiar with the religious and political ideas that animated contemporary Judaism, but He Himself strictly adhered to what was said in Scripture, not joining any party (Edersheim, pp. 317-322). On the authenticity and reliability of some sections of the 2nd chapter Negative criticism tries to show that those sections of the chapter under consideration, which deal primarily with the miraculous phenomena surrounding the birth and first days of Christ’s life on earth, did not originate from the Evangelist Luke, but were inserted by a later hand. But all these attempts are frustrated by the clear evidence of church tradition, which has long been aware of these suspected sections. Yes, St. Justin Martyr mentions the birth and circumcision of Christ (“Conversation with Tryphon the Jew,” 67, 4–6). Tertullian and Saint Irenaeus know the same thing. The Lord's answer to the parents in the church is given in the ancient Syriac translation of Peshito and in the ancient fathers. In general, opponents of the authenticity of Chapter 2 do not have any compelling reasons. They are more attacking the reliability of the news reported in this chapter, showing that there is a lot in them that is fictitious for the glorification of Christ. But the simplicity with which the evangelist depicts the course of events, both ordinary from the point of view of reason and miraculous, makes us see in him a simple narrator about what really happened. Moreover, it is strange to assume that everything miraculous surrounding the birth of the Savior was invented by His admirers for His glorification: where did these persons themselves come from such a desire to glorify Christ, if He Himself did not reveal Himself to them in all the greatness of His God-manhood? And why should we necessarily consider the Evangelist Luke so gullible that he could put all these “fictions” in his work, which, in his own words, he wanted to write in compliance with the requirements of sound historical criticism? As for the mythical theory in its application to the event of the Nativity of Christ and the miraculous phenomena that took place, we can repeat here what was said above regarding the reliability of the events mentioned in the first chapter (see the note to the 1st chapter “On the authenticity and reliability of the first chapter of the Gospel of Luke”). 3Here it is necessary to give a brief answer to those objections of negative criticism that are aimed at shaking the authority of the testimony of the Gospel of Luke. a) They point to the silence of Roman historians in general about the census under Augustus. But, first of all, these historians - Tacitus, Suetonius and Cassius Dio - are much later than our sacred narrator - the Evangelist Luke. Then, Cassius Dio’s narrative about 745–752 did not survive, and perhaps in that lost section there was an indication of the census of the time of Augustus. For Tacitus, his Annals begin directly with Tiberius. Suetonius may not have mentioned the census for some of his reasons. As for the Jewish historian Josephus, who does not mention the census that Luke speaks of, he also could not attach much importance to this census, which was carried out in compliance with Jewish customs and was prescribed directly from Herod, and not from Augustus. The subsequent census, which was carried out in 10 A.D. according to Roman custom and rudely insulted the Jews, he has already noted. Finally, it is known from Suetonius and Tacitus that after the death of Augustus, the handwritten list of state receipts and expenses left by Augustus, indicating the number of taxes and taxes, was read in the Roman Senate. From this we can conclude that the census was carried out under Augustus. b) They say that Judea in the era of the birth of Christ was only a vassal state in relation to Rome, that it had its own king, who alone had the right to take a census of his subjects. But what kind of king was Herod? He, strictly speaking, was only a nominal king and received this title from Augustus precisely as an honorary distinction for loyalty to Rome; previously he had the title of simply tetrarch. He could not enter into an agreement with anyone without the consent of Caesar; he could not transfer his throne even to his son. Therefore, Augustus could order a census in Judea, giving only some leniency in this case, namely, permission to carry out the census according to Jewish customs. c) They also say that the lists of legates of Syria from the time of the birth of Christ are well known: from 10 BC. Syria was ruled by Titius Sentius Saturninus and Quinctilius Varus, under whom Herod died. Consequently, Christ was born at Var. But it is very likely that the first census, as a very important matter, was entrusted by Augustus to a specially authorized person, who could be Quirinius, and Varus also remained legate of Syria. Cardinal William Sirlet says: “In the ancient monuments there is the name of Quirinus the consul, who was sent to Syria as a commander in the time of Augustus” (Biblical Studies 12). For more information about this, see prof. Bogoslovsky (pp. 310–340), who in this case repeats Keil (1879, pp. 213–228). The Greek word used here, κατάλυμα, has a very broad meaning and can mean any place of rest. But here it is most natural to see the designation of the hotel. If the Evangelist Luke meant a room in a house where Joseph and Mary stayed, he would have used the above Greek word in the plural (ἐν τοῖς καταλύμασιν), indicating that there was no room for Joseph anywhere “in the houses.” There is only one number here. Meanwhile, it is difficult to admit that Joseph asked for shelter only in one house and did not turn to anyone else. Corresponds to the cost of 80 g of silver. – Approx. ed. Our Russian translation incorrectly puts the words: “and a sword will pierce your soul” in brackets. This cannot be done because the importance of these words of prophecy addressed specifically to Mary is undeniable. One of the modern critics of the text, Κῲννεκε, still finding it inconvenient to attach the last expression “that they may be revealed:” to the previous ones - since it would be more natural to first speak about “many”, and then about “one”, Mary - moves it to the beginning of the 35th verse. You might be interested in: